The Substance of Christian Religion, Lecture 24
The twenty fourth Lords day.
James 2. 22.
Seeft thou how faith wrought with his works, and by works was faith made perfect?
IN these words is contain'd the conclusion of that disputation, which Iames had against such as vant of Faith, that is, destitute of good-works: For the Apostle concludes, that such Faith is of no worth unto justification: And this conclusion is often repeated, as vers. 14, 17. and 20. 22. and 24. under sundry formes of words; but to one and the same sense. Now this Conclusion which the Apostle proves, is not that good-works are any part, or cause of our justification before God, as Papists take it; nor yet (as many of our own think) that our works justifie us before men, however that contain a truth in it; but this is the conclusion, that justifying faith is such, that it worketh, and puts forth its operation by good-works.
And it is proved 1. from a comparison of likes▪ from vers. 15. to the 18. 2. By another comparison of likes, to wit, of such a fruitlesse faith in men, and devils, vers. 19. 3. from the example and pattern of that faith that was in Abraham, vers. 21. of all which the conclusion is set down in this 22. vers. In which two things are determined, 1. That true and justifying faith is fruitfull of good works. 2. That good works are the end and perfection of faith; for faith is said to co-operate with good works, because together with the command of God, it furnisheth its strength and force of working, for producing of good works: And that works are called the perfection of faith; it is not so to be understood, as if they were the internal and formal perfection of faith; as the form is the formal and essential perfection of every thing: But in that they contain and shew the external perfection of faith, in as much as they flow from it, and as every effect contains in it self some perfection of its course; to wit, as it partakes of the force and vertue that comes from the internal perfection of the cause.
Doct. 1. Our good workes are no wayes the cause of our justification, but the effects and fruits of a man justified.
It is gathered from the Text, for as much as workes are the effects of faith: And faith and justification according to the nature of relatives, are at once or together in nature. A true believer and a justified man are the same thing. If therefore good works are the effects of a believer, then are they the effects of one justified also. And that works justify us not, is apparent from four reasons.
Reas. 1. Because believers are not now under the Covenant of workes, and therefore cannot be justified by works▪ but are all condemned by them; if we stand to them in that point, because none of them come up to what the Law requires, and so are sinfull and imperfect.
Reas. 2. Because all our good workes are debts▪ and therefore they can never properly merit or deserve pardon.
Reas. 3. Because the good works we do, came not from our own strength, but from the grace of God.
Reas. 4. Because our best good works are in themselves imperfect, and defiled with many uncleannesses.
Object. 1. Our good workes are perfect, as they come from the Holy Spirit, whose workes are all perfect.
Ans. 1. If in respect of us they be imperfect, they cannot as ours be of force to our justification, though in some other respect they may be perfect.
2. That perfection which they have in reference to the Holy Spirit, doth not redound properly unto our meriting or deserving by them, because the holy Ghost is no wayes united unto us, into one person, which is the onelyonly ground, why the works of Christ had a divine merit and worth in them; namely, because they were divine workes, as being his, that was, as man personally united unto the God-head and person of the Son, so as they made but one person. The Holy Spirit, then though he be the principal cause of our good works, yet this is in its own manner, as an external efficient, as having no personal union with the party working.
Object. 2. Our reward is given according to our works.
Ans. That reward is not of our merit, but of God's free grace and favour. For there is a reward of servants and a reward of sons; the reward of servants lookes not to the person, but to the merit, or desert of the work; but the reward of sons look… at the person chiefly▪ and so is given of grace and good will to the person of the worker, more than to the merit of the work. For the Father in his Sonne crownes that with reward, which in it self deserves no such thing for the most part: Otherwayes he were unjust not to reward it so in servants likewise.
Use, Of Admonition, that we never glory in our selves or our own workes before God, but alwayes acknowledge, when we have done all that we can; that we are but unprofitable servants, as our Lord himself teacheth us to do; and that we depend wholly on the grace of God▪ putting no trust in our own works.
Doct 2. Good workes by a necessary coherence follow true faith.
It is gathered from this, that faith is to work together in and with good works, and by good works to be brought to its end. Now good works are necessary to a believer: 1. By necessity of precept, because God from that right and power he had to do so, was pleased to command us them. 2. By necessity of means without which we cannot attain the end: And that 1. In respect of God, or his glory, as the end, because without them we cannot attain to the enjoyment of God, nor to glorify him, as we should and must for that attainment. 2. In respect of the Church and others without the Church, whose edification without good works we cannot attain: and good men are edified by good workes, as by examples, more and more; and to others a hoping light is as it were held out, whereby they may discerne their right way. Let your light so shine before men, &c. 3. In respect of our own salvation, because good works are necessary to salvation though not as meritorious causes, yet as dispositions, qualifications, and wayes, that must be had and insisted in, because our election and calling is to them, and by them our salvation, and these other are made surer to our consciences. For in them consists that way of a new obedience, and Gospell thankfulnesse, which onelyonly leads unto life; also as holinesse not onelyonly internal, but also external, is such an inseparable disposition or qualification from such as are to be saved, as that without it, none shall ever see God to his comfort, or happiness. 3. They are necessary by necessity of the end; because election, redemption, vocation, tend and look to this end, that we may live to God, and to Christ, in all holinesse and righteousnesse: And a necessity as well of thankfulnesse as of covenant lies upon us, that with all our vigour and with all our strength, we endeavour to attain unto this end. 4. Good works are necessary by a certain sort of natural necessity. For just as good fruits come of a good tree, and sweet waters come from a sweet fountain, by a like manner and necessity, good works come from true faith. Or as our vital operations and motions do alwayes accompany natural life; so also spiritual life, which is from faith, whereby the just man liveth, puts forth it self alwayes in good works, as the proper operations and acts of a spiritual life. It may sometimes happen, that as in one in a swound scarce any matter or operation doth appear, though yet the …fe it self remain; so also by some extraordinary …entation, for some time the seed of faith may remain in the heart of this, or that man, the fruits whereof can hardly be discovered. But this is 1. As much against the nature of faith, and of a faithfull man, as sicknesse is against health and life. 2. It is an extraordinary case▪ by which we must not judge of the ordinary operations and fruits of faith, nor of its nature, or the necessity of good works. 3. In such a case both the degree of faith it self is deminished, and the comfort of it ceases for that time. 4. Although in such a case such fruits of faith appears not, as are required to our comfort… yet it is hardly ever so overwhelmed, but that it hath some operation, at least in that fight, which then the Spirit hath against the flesh.
Use 1. Of Reproof, against such mens most vain presumption, as bragge of a sort of faith of their own, that is separated from all care of good works.
Use 2. Of Exhortation, that with such considerations we stirre up our minds to greater zeal and chearfulness in every good work.